[37] Bhikkhus, here some ascetic or brahmin, through the relinquishing of views concerning the past and through the relinquishing of views concerning the future, through complete non-fixation upon the fetters (saṃyojana) of sensuality, enters upon and dwells in the rapture (pīti) of seclusion (paviveka), thinking: 'This is peaceful, this is sublime, namely, that I enter upon and dwell in the rapture of seclusion.' That rapture of seclusion of his ceases. With the cessation of the rapture of seclusion, grief (domanassa) arises; with the cessation of grief, the rapture of seclusion arises. Just as, bhikkhus, what the shade leaves, the sunlight pervades, and what the sunlight leaves, the shade pervades, even so, bhikkhus, with the cessation of the rapture of seclusion grief arises, and with the cessation of grief the rapture of seclusion arises.
This, bhikkhus, the Tathāgata understands: 'This good ascetic or brahmin, through the relinquishing of views concerning the past and through the relinquishing of views concerning the future, through complete non-fixation upon the fetters of sensuality, enters upon and dwells in the rapture of seclusion, thinking: "This is peaceful, this is sublime, namely, that I enter upon and dwell in the rapture of seclusion." That rapture of seclusion of his ceases. With the cessation of the rapture of seclusion, grief arises; with the cessation of grief, the rapture of seclusion arises. That is conditioned (saṅkhata) and gross; but there is the cessation of conditioned things (saṅkhārā) — that exists.' Having known thus, seeing the escape from it, the Tathāgata has passed beyond it.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.